Explanation of the hadith of Abu Sa'id and Abu Hurayrah - may Allah be pleased with them both - from the Prophet (peace and blessings be upon him), who said

The Shaykh : The author (may Allah have mercy on him) said: And from Abu Sa'id and Abu Hurayrah - may Allah be pleased with them both - from the Prophet (peace and blessings be upon him), who said: , narrated by al-Bukhari and Muslim, and its wording is: , and Ibn Abi al-Dunya narrated it from the hadith of Abu Hurayrah alone, and in a narration from him: .
"Nasab is fatigue, and wasab is illness." This is how the author (may Allah have mercy on him) explains these two obscure terms, nasab and wasab. However, in some linguistic books, wasab is explained as something more specific than illness in general; that is, wasab is a persistent illness, not an illness that comes and then ends and disappears. No, it is the persistent illness that continues with the one afflicted by it. Perhaps illness in the general sense is more appropriate here for the context of the hadith; that is, the meaning by which the author explained the term wasab, which is general illness, is more fitting for the context of this hadith. Because it mentions things that befall the Muslim but do not persist with him, such as worry and a thorn that pricks him. This is contrasted with an illness that befalls him, which is not necessarily persistent. So, in this hadith, as in the previous hadiths and those that follow, it explains the virtue of the trial that befalls the Muslim, and that this trial, however small it may be, returns great good to its owner. But here is something that must be mentioned and observed by one who is afflicted with any of these trials and illnesses, which is what is explicitly stated in the narration of Ibn Abi al-Dunya, where he said: ; meaning, one does not bear the illness while being irritable and complaining, but rather being resentful toward Allah and bold with Allah, objecting and saying, as is reported about some Jews when one of them is afflicted with the death of a relative or child, objecting to his Lord killing him. So, the Muslim, if he wants these misfortunes that may befall him to be good for him, must count it with his Lord so that he benefits from it, either by the expiation of sins, or an increase in good deeds, or the raising of degrees. All of this is mentioned in hadiths that will come, if Allah wills.
As for this hadith, it explains that Allah (Mighty and Majestic) expiates his sins for him because of those misfortunes. But in some hadiths: , so the benefits that a person gains from his patience with the illnesses and misfortunes that befall him are of these three types: either an increase in good deeds, or the expiation of sins, or the raising of degrees. We should observe this phrase that restricts and clarifies that this expiation mentioned in this hadith is specific to one who is afflicted with any of that and counts it among the misfortunes, as he said in the last narration: . And like the thorn, worry worries a person. This is a favor from Allah (Mighty and Majestic); merely that something worries him, Allah (Mighty and Majestic) expiates from him what corresponds to his worry from sins and transgressions.